Interfaith Dialogue is a Two-Way Street

This guest post is part of a series on the connections between Identity, Community and Mission (see others here). Saadia Faruqi is an interfaith activist, writer, speaker and consultant. She blogs on Tikkun Daily and is editor of Interfaith Houston. You can follow her on Twitter @saadiafaruqi. I’m really excited for Saadia’s ministry in Houston and to introduce you to her writing! Thanks Saadia.

Interfaith Dialogue is a Two-Way StreetBy Saadia Faruqi

People of all faiths have been coming together to learn from each other for centuries. There was a time when Christians, Muslims and Jews broke bread together and nobody raised an eye-brow. Yet interfaith dialogue as an “industry” didn’t become popular until recently, and everyday activities like sharing meals, reading books, even losing weight have now become popular interfaith work. As a Muslim living in the United States, participating in interfaith conversations is the norm for me, but I have found that unless the purpose is understood and goals set do they truly have the intended result. Until recently I didn’t realize that I had become what is now termed an ‘interfaith activist’. I was just being me, on my personal journey to find God, not knowing that people of other religious beliefs could lead me further on my own path to Him. The last fifteen years have been an eye-opening experience as I have not only become truly comfortable with my own religious traditions but also realized how they often resonate with those around me.

Click on photo to go to Saadia’s blog where this photo was taken.

I first started learning about other faiths, Christianity in particular, in a post 9/11 world when I began to volunteer at my mosque as interfaith liaison. I suddenly came into contact with people of different beliefs whose curiosity, often animosity, about Islam never seemed to end. This provided the impetus for me to search for answers in my own faith, learn as much as possible about topics that seemed to be on the news every day: jihad, women’s rights, the prophets of old, and so much more. As I became comfortable with my own role, and as I started to learn about other religions through interfaith events at my mosque and elsewhere, people started to comment about the benefits of participating in such dialogue. Not just theoretical discussions but actual, albeit anecdotal, facts. For instance, after a 6-month interfaith book discussion with thirty women of Christian, Jewish and Muslim backgrounds, when I asked for feedback, one woman told me that she now has enough information to respond when someone attacks Islam in a family or social gathering. “I can now say I know some Muslims and they are not bad people.”

That’s when the light bulb went on in my brain – a light bulb that probably goes off within every interfaith practitioner at some point – this actually works! Interfaith dialogue not only makes sense intellectually but actually gives results like those just proven to me beyond a shadow of a doubt. After that it was an easy transition from a volunteer doing her job to a passionate interfaith activist not able to survive until the next “contact”. Amazingly, the more I researched the more I found that my religion also promotes discussions with those of other faiths.

The Holy Quran says in 3:65: “Say: O People of the Book! Come to a common word between us and you: that we shall worship none but God, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside God. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).” This really struck to my heart, as it has struck the scores of Muslims who participate in interfaith dialogue as a means of following scripture, to the point that A Common Word is an actual interfaith movement. My understanding that Islam itself encourages me to dialogue with others did much to strengthen one’s own faith and assure me that I was doing the right thing.

Interfaith dialogue in a formal setting requires more than one person though. My desire to introduce more and more Americans to the peaceful teachings of Islam with the goal of removing hatred and stereotypes cannot survive in loneliness. My need for assistance in this often daunting task has led to serious challenges in my own community of Muslims who don’t feel a similar sense of urgency. From excuses about work, family and the like, to fears of discrimination and ridicule, my friends in faith have often stayed back while I forged ahead in my interfaith pursuits. As my passion has grown theirs seem to have never been ignited at all. And in many instances, the pressure to conform to my faith community’s attitudes of live and let live are truly a challenge.

It is so much easier to be like all the others, and so much more difficult to take a stand, make an effort. My work leads me to push and prod everyone around me, such as clergy and lay leaders, because it takes many to organize a panel event, attend a prayer breakfast, hold a blood drive. I can’t do it alone even if I wanted to. For many who are affected by my interfaith activities, life would be so much better if I could stick to talking about Islam to my circle of professional and personal friends, and so much more stressful when I’m planning my next presentation or event. Someone has to babysit my kids, others have to give up their weekends, still others get pulled into meetings half-way across town. I realize that things would go so much smoother if I would fall back and conform and stop trying to self-differentiate.

Dare to be Different

Fortunately I’ve never conformed to anything in my life, and I’m not about to start now. My aim is peace, and I firmly believe that we can live in a peaceful world if we get to know “the other”. If we understand what we all believe, and realize that our beliefs are so similar. From loving our Creator to serving our neighbor, from acts of worship to practices of charity, people of all religions have so much in common that when I get an interfaith group together they cannot stop exclaiming over it. It’s sad that we live together but hardly know anything about each other. It’s sad that when I ask people – my own and others – to learn about another faith they ask “why?” It’s almost too much that we have to learn our own scriptures, why and how should we find the time to learn another’s? In this daily struggle I have my ups and downs, but I suppose that’s what self-differentiation is all about.

The best part of having the courage to stick to your guns is that slowly, very slowly, people start appreciating you. I’ve been training some of my Muslim friends to help with the effort, and after years I’m witnessing the results. I’m starting to see more people of different religions attend my events, and word is getting out. I like to say that “I have faith in interfaith”, and even if no-one else will join me, I will, God willing, continue to serve this cause.

If you enjoyed this post, please RSS, or email subscribe to The Peace Pastor! I’d love to have you back again. This series will run through the first week of July. I post on Sunday’s putting Self-Differentiation in dialogue with Jesus, and host guest bloggers Tuesday and Thursday.Marty Troyer is a writer, husband, daddy, and pastor of Houston Mennonite Church: The Church of the Sermon on the Mount. You can join us anytime in Spring Branch or visit us online at houstonmennonite.org. Follow Marty on Twitter and Facebook.

38 Responses

My aim is peace, and I firmly believe that we can live in a peaceful world if we get to know “the other”…Obama made this same claim. I believe Iran and America if we sit down and talk things over, we can get make everything all right.So far this plan has failed. If you think peaceful world can exist.Tell me after 2000 years, instead of more peace,what we have is more violence .The Middle East is going up in flames.Christians,Muslims others faith in the middle east has coexisted for over 2000 years.They are no closer to peace than from day 1.I read what you wrote, one thing I noticed missing is honor killings by parents in America for their daughters for becoming is “too Westernized”If you care to look it up, honor killings you shall see these are happening around the world.You wrote a very sugar coated article. Let me ask you this of you The. Holy Quran says in 3:65: “Say: O People of the Book! Come to a common word between us and you: that we shall worship none but God, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside God. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).” please…Would you be incline to tell Marty to study less about Jesus and for him turn his attention in to mohammad for he is the only way per muslims.A few weekds ago in England a man lost his job, the ability to support himself.Saadia Faruqi tell me what is your reaction and the Peace Pastors reaction to the following….IT Worker Loses Dream Job Over…A Bacon Sandwich?When it comes to discussing religion or politics in the office, of course, tact is required. But just how tight-lipped should you be? Clive Hunt, a 58-year old IT consultant in Manchester, England, confronted this question head-on earlier this month when he offered to pick up “bacon sandwiches” during a meeting with a new client. That reportedly offended a Muslim co-worker — and soon after, Hunt says that he was told that he lost his job. According to a report in the Manchester Evening News, Hunt says that a manager told him the decision was made because of his “racist remark.”..Please refer too……http://jobs.aol.com/articles/2013/06/27/it-worker-fired-bacon-muslim/..Will you and the Peace Pastor head over to the U.K. and do some talking to clear this all up and get the man back his job.Muslims all to often play the race card. When in doubt use the race card.We have Boston,Fort Hood as a few examples that talking about it, produced no peaceful ending .

Everyone did not walk away with new understanding of how to obtain peace coming together to talk.Study countries around the world,many of them who think Allah is the only way often resort to violence.One only need to look at the U.K., Middle East to witness chaos, turmoil.WE had muslims carry out terrorist attacks, Fort Hood, Boston,etc,etc.What you wrote sounds great in black and white..

Since Muslims won’t reform themselves we must do it for them and tell them to either adopt habits of our civilization or be shipped home! And we should have ZERO TOLERANCE for ANY incitement of or taking up of jihad.

If they don’t like it, they have no place in our country! Our rules, our house. That goes for every one who lives in America no matter where they come from and if Muslims want to want to be part of the American family, they should know what is expected of them we should back it up with appropriate measures.

Saadia,
Prior to 9/11 most Americans did not “otherize” muslims. Your desire to “Coexist” with Americans is good. However, it is not the Americans you need to have a dialog with it is the fundamental islamists. You quote 3:65, but you failed to quote 3:118 and 5:51 which says “do not take the Jews and Christians as your friends”.

Many Westerners are starting to understand the true nature of fundamental islamists. I have read the Quran twice (two different translations – I wanted to make sure I was not reading a biased translation). Don’t blame Americans / Westerners for the lack of interfaith dialog, blame the people who are following the command to “kill all the unbelievers wherever you may find them” (9:5).

I am not trying to “demonize muslims”. I agree that most muslims living in America are nice people. When I discuss this topic with people I am always careful to differentiate between “muslims” and what the Quran says, and what Muhammad did (Muhammad did in fact kill people with his own sword, and he did order the killing of whole tribes of unbelievers).

I fully support you on your efforts to have a personal relations with God. The world would be a better place if we all followed the teachings of a peaceful prophet such as Jesus, as opposed to a violent one such as Muhammad.

Dear Readers, I am having a difficult time posting correctly, for some reason my comments are going to the wrong place. So please bear with me while I end this very interesting discussion with some final comments at here, referring to some commenters here instead of attempting to post incorrectly after each question/comment.

Vallie, I hope you don’t mind my saying that I am saddened by your attitude towards my faith. We are all civilized human beings and we should not hurt other people’s feelings by maligning the founders of those faith. I certainly do not show anything but the utmost respect for Jesus, Krishna, Buddha, Moses, and any other person who is held in deep regard by millions of people. Whatever our personal opinion may be, I think that is just common courtesy and civilized behavior. Your comments show that you are well-read in a certain type of literature… the books and websites whose sole purpose seems to be to show Islam in a bad light. I consider myself a true believer, as everyone else does probably. I don’t appreciate being called the follower of a cult for example.

Somehow I don’t think I can convince you, but I assure readers that extremism/terrorism/hate and Islam are two very different things. As Eboo Patel, renowned American Muslim interfaith practitioner has written in his new book “Sacred Ground: Pluralism, Prejudice and the Promise of America” your concept of Islam is more similar to Osama Bin Laden’s than mine (or that of other “true” Muslims). Those among Muslims or others who say that Islam condones aggressive war are wrong, but it takes more than a few hours to learn an entire religion. I have spent years of my life studying Islam so I expect others to get a variety of unbiased views before talking about something as vast an entire ideology. If you would like to really learn about the Prophet Muhammad’s life and works there are options available that I’d be happy to point you to. In any case I respect your opinion, however offending it may be. Thank you for participating in this discussion!

M4: you have been very respectful and kind in your words and I appreciate that. There are of course many deep theological differences between Christianity and Islam, and I don’t think an online blog is the forum for real discussions. You gave a lot of excellent points and it’s obvious that you take the time to learn not only about your own faith but others as well. After all, that’s what interfaith dialogue is all about. We all have our own beliefs and obviously consider them superior to other traditions otherwise we wouldn’t be part of that faith. As Marty said, interfaith dialogue celebrates differences but also similarities. So you and I can agree on our love for Jesus rather than try to convince each other of whose religious founder is the better man (or son of God). No religious theology is so simplistic that it can be argued in the space of a few lines, and in any case faith has a lot to do with emotions and heart.

On your comments regarding the absence of scriptural proof of the sinless of prophets, especially Prophet Muhammad. You probably know that we Muslims consider the Quran to be the word of God, but that’s not the only document that makes up our “scripture”. We use hadith (sayings of the Prophet Muhammad) as well as sunnah (or his actions/practices) to guide as in interpreting the Quran. So for example the Quran says pray, but doesn’t define the act of prayer, or the timings or the words to be recited. But all Muslims pray in more or less the same way because we have the sunnah to teach us. In all matters we take the Quran as the base and then flesh it out in practice using hadith or sunnah. So while the sinlessness of prophets is not mentioned in the Quran per se, it is inferred by several other methods. Many concepts in Islam are created in this way and that’s why the Prophet Muhammad is such a central figure in Islamic thought. I like to compare it to the doctrine of Trinity, which is not mentioned in the Bible as a concept or cornerstone of faith, but still accepted as such by most Christians because of other literature and through the example of the church fathers.

You will find Muslims differ on hundreds of things, and that is an accepted thing in Islam. When you read translations of the Quran that attempt to show the Prophet Muhammad in a bad light (e.g. by supposedly saying that he sinned or had to seek forgiveness) you should know that those are translations by specific schools of thought in Islam. There are four main schools of thought in Muslim jurisprudence, and each has its own agenda. Further, many organizations have been created in the last couple of hundred years such as Jamaat-e-Islami formed by the teachings of controversial Pakistani politician Maulana Moudoodi, whose ideas of an extreme, militant, unpleasant Islam have become more mainstream. As this has happened the division between moderate and extreme Muslims has widened, but neither side sees themselves as wrong. So you’ll see that for instance the translations of the Quran and hadith used by people like Osama bin Laden to convince his followers to wage holy war against non-believers are not accepted as authentic translations by other denominations of Muslims. Therefor to take one translation and infer things about Islamic thought as an entirety from that translation would be extremely unfair. A better approach would be to read several different translations by differing schools of thought and branches of Islam (not just Sunni/Shia but even deeper than those) and then consider these issues.

Having said all this, I didn’t want this blog post to be an “Ask A Muslim” post as Marty put it, but that’s what it ended up being. Interestingly, this is what happens at my interfaith events as well. People take it as an opportunity (sometimes the first they have ever had) to ask those tough questions about Islam and Muslims. There is so much misinformation about us out there, not just by others but by the actions of Muslims themselves. So I appreciate the platform to express my views. Thanks Marty and everyone else!

Thank you Saadia! You have been a fantastic guest and exceptionally engaged, patient, and kind to myself and my readers. I appreciated the non-anxious way that you have provided answers to our questions. I look deeply forward to more connection in the future. And to more dialogue about… you guessed it, interfaith dialogue.

Cougar,
Can you flesh this statement out a little more please. i’m not certain exactly what you are suggesting.
Are you suggesting that you personally struggle to interact, befriend,or be neighborly to people who think differently than you on ALL subjects? Perhaps just this one?
Are you suggesting in a prescriptive kind of way that Christians ought not to do this kind of interfaith work?

And, please note that your comment as stated could also mean that you take it a step farther: that we ought to not co-exist at all, and should therefore work for the eradication of all other religions, or perhaps just Muslims, or for anyone who doesn’t affirm your specific theology. This would lead to incredibly dangerous and violent policies. Of course, so could the other options above. But this one in particular is highly problematic. Perhaps you are advocating for a Crusader mentality, either believe like us or its ok for us to kill you. Of course I hope not. Just given the unclarity of your statement, I’m giving you the benefit of the doubt and allowing you to clarify.

When it comes to interfaith connections, i think clarity is of high importance.

Saadia,
I am very grateful that you haven’t posted this article on Interfaith Dialogue. I’m glad to see folks asking such great questions about Islam. And I appreciate your framework for interfaith dialogue. I think there is more room for our conversation to be about YOUR topic: interfaith dialogue, and not just an “Ask a Muslim” style conversation.

So here are a couple things about interfaith dialogue itself.

I believe it’s a core practice in our world for all people of faith committed to peace. We need opportunity to do several things between religions, and you are showing us the path forward.

First, we need opportunity to humanize each other. Media stereotypes, entertainment, and unfamiliarity have forced us all too often to “otherize” each other: to make persons of other religions unlike us, bad, scary, even evil. Post 9/11 we in the US have otherized Muslims near and far to a much higher degree. In its worst form, and some comments here perhaps are embedded in such a narrative, otherizing Muslims takes the shape of saying all Muslims are “terrorists.”

The humanizing effect of interfaith dialogue helps us to see each other clearly, to be like us. Christians believe we are to “love our neighbors,” an impossibility without taking the the time to get to know folks well enough to actually see them as human, rather than as a stereotype.

Second, interfaith dialogue gives me the gift of clarifying more deeply who I am. I don’t see interfaith dialogue needing to run to the lowest common denominator in order to find common ground upon which to build a flimsy and conditional relationship. I believe that I need to speak and be Christian with as much clarity and specificity as possible, and not water down my beliefs. The more I can be clear and allow people in all faiths and other faiths to do the same, the more we can connect across religious and cultural boundaries.

When everyone can do this, as I experience with you Saadia, the more we can learn from each other. THis might be a key third point: willingness to learn, not just at an intellectual/curious level (such as, “Hey did you know that Muslims _________.”) But at the level of equals. (such as, “I think I can learn a lot from Muslims about prayer for me and my family…”).

Marty, I join with you in extending thanks to Saadia Faruqi for her post and discussion. Despite differences on several theological points, she represents a refreshing thread of thought within the group of movements collectively called Islamic. I believe that you did well to provide your readers with this opportunity for dialogue. I’d view her post and the discussions below as “humanizing,” in the sense of getting to know the views of someone from a different tradition. Marty, I also appreciate your point: “I don’t see interfaith dialogue needing to run to the lowest common denominator in order to find common ground upon which to build a flimsy and conditional relationship. I believe that I need to speak and be Christian with as much clarity and specificity as possible, and not water down my beliefs.” There is much that we can and should learn, about ourselves and about each other, during such discussions.

That said, I believe your focus on “humanizing” Muslims in the U.S., or pursuing interfaith dialogue as a path toward “peace,” while partly correct, is overstated in some ways. It’s a good first step, don’t get me wrong. However, while interfaith problems exist in the U.S., they pale in comparison to the substantial and long-lasting inter-cultural and “religious” conflicts existing in or adjacent to Muslim-majority and formerly-Muslim nations. Many of these conflicts are not even Christian-Muslim in nature; they are Sunni vs. Shi’a, as well as conflicts involving sects such as Druze or Sufi, intertribal conflicts, Buddhist-Muslim conflicts such as are occurring now in Burma (Myanmar), and Hindu-Muslim conflicts such those among Pakistan, India and Bangladesh. Most of these are grounded in centuries of discord, not merely recent conflicts. While I’d certainly put it much less confrontationally than one of the commenters below, it is clear that one purpose of interfaith dialogue *must* be to address how we can communicate to worldwide “Muslim” groups less knowledgeable about their own faith (as Saadia diplomatically put it) the need to address violence, oppression, illiteracy and warfare within their tradition. Saadia quite correctly points out that many Muslims (and, based on the many I’ve met from Pakistan, this is true) ardently desire peace, and I honor their commitment. However, a sizable number (perhaps 30-40% of those worldwide who claim an Islamic tradition) do *not* appear to see themselves or their peoples in any mode other than confrontation – a figure with profound implications given the usual Islamic tradition of intertwining mosque and state. It would be sheer lunacy to disregard this, however admirable Saadia’s personal example, and however many of her people are like-minded to her views. How to address this issue in dialogue, Marty?

Also as counterpoint, Muslim-Christian interfaith dialogue may quite helpfully highlight that the *major* “interfaith” issue in the U.S. is *not* among the Abrahamic faiths. It is, as the former Pope Benedict XVI asserted, the interaction between the Abrahamic faiths and secularism. [The latter, in my understanding, would include the non-affiliated or uncommitted, but also the humanist, agnostic, anti-theist movements, those who would seek to disestablish religion from the public square entirely, and those who subordinate their professed faith to secular idols such as accumulation of wealth, utopian ideals, populist notionalism, or the socialist reincarnations of the Marxist project]. How, Marty, do we meaningfully bring the secularists in their diverse presentations to the table of dialogue? Also, a question for Saadia … how does the Islamic tradition address the issues of modern secularism, those who live as though there were not a God, or as though the purposes of the Most High are most safely relegated to the confines of the mosque?

M4, Oh I absolutely agree that interaction with Saadia is having a humanizing effect on us as we engage her! It’s been marvelous to read your and others questions and comments, and her replies. Not just on a content level, but on a human level. This is an excellent exchange; the core of which has been we’re not interacting with a book or with Islam through a Christian lens, but directly with an excellent and well-spoken representative.

Precisely why I was so excited to host her as my guest here.

I don’t disagree that there are issues within Islam that need attention. I do think I’m the wrong one to address those issues. It’d be too much of the same old same old colonialist mentality that says I/we/thewest can “save” the rest of the world.

But I’m not sure that I agree to dropping Christian/Muslim relations below concern for Faith/Secularism concerns. I’m not saying I’m right, just that I’m not prepared to go there. I believe the US is accurately (though unfortunately) viewed to be as intertwined with church as your perception of Islam is intertwined with the mosque. This Christendom mentality is, to me, a far greater concern, with far greater power to misrepresent the gospel and our faith, than secularism is.

“[W]e in the US have otherized Muslims near and far to a much higher degree. In its worst form, and some comments here perhaps are embedded in such a narrative, otherizing Muslims takes the shape of saying all Muslims are “terrorists.”

You talking to me, Marty?

No one is ‘otherizing’ Muslims. They do it themselves. When the worldwide Ummah decides to leave behind jihad, stops the oppression and murder of women, homosexuals, and various other groups deemed unclean, you’ll find the ‘other’ issue falls to the wayside. So too will the need for interfaith dialogue.

No one said the words “all Muslims are terrorists” except you. Most Muslims are not terrorists, but the majority of terrorists are Muslim. There is a mountain of evidence to support that conclusion. I don’t hate Muslims, I feel sorry for them. The pious, those who happen to take their religion seriously and believe the Qur’an really is the actual word of Allah, are trapped in a death cult. Not you, not Saadia, not a lifetime of interfaith will change them. The good people who wish to distance themselves from the full horror of Islamic belief on display around the world have to obfuscate, lie, whitewash, and deny that which they know to be true since they cannot give up the religion of their ancestors for fear of being labeled an apostate and subsequently killed by the pious.

Both of those entities exist within Islam. If Muslims can’t fix their religion then who will? What do we do in the interim, just hope it will get better — someday? And what about the jihadists who pretend to be “moderates” until it’s time to kill? You would have us just lie down and take it? Oh wait, I know, we will embark on more interfaith exercises in futility. Muslims like Saadia need to come to grips with this reality. You do too.

Vallie,
I don’t see it that way Vallie. I’ve witnessed the othering of lots of groups, including Muslims in Houston. I’ve heard numerous stories of Muslims being otherized… in fact I can’t think of a conversation about interfaith I’ve had with a Muslim friend where this didn’t come up. I’ve heard of folks who, due to ethnicity or religion or dress were otherized as being Muslim when they were not (Indian, Sikh, etc…). Around the turn of the year there was a Mosque in NW Houston that was desecrated, with pig blood and carcass strewn about their front entrance. I could go on.
I’ve seen it in entertainment, and even been swept up in that myself.

Now, I think you are spot on, there clearly are radical elements in Islam. A fact neither I nor Saadia (nor anyone, best I can tell) is denying.

Would you be as quick to point out that we Christians also have radical elements? Elements that need to be distanced from, silenced, and marginalized? Are we willing to “take the plank out of our own eye” or must we remain insistent that our neighbors “take the speck out of their own” before we’re open to interfaith dialogue?

I can’t control the hearts and minds of those in the Muslim world. But there are two things I do have a [small] influence on, and I will exert whatever social capital I have in those two arenas: My country, and my faith. Both of which are complicit, both of which need to have humanizing contact with the Muslim world, and both of which have a lot to offer.

Vallie, thank you for pointing out that Muslims themselves need reformation. I didn’t realize that statement wasn’t obvious from my comments to you and others. I apologize. The truth is that moderate Muslims like myself (and they are not in a minority by the way) are trying to bring about a change in the world, one person at a time. I don’t participate only in interfaith dialogue, but also in intra-faith dialogue. Organizations around the world routinely discuss these issues with Muslim leaders, but they also realize that education is the only way to get back Islam from terrorists. So steps are taken in that direction in places where terrorists have their stronghold.

Thank you Marty and the others who have made me feel so welcome on this blog! I have been delighted and grateful for the opportunity to explain my faith to others. I have to admit that I was a little anxious about posting here.. just like others have stereotypes about Muslims, we too have stereotypes about you! But that’s what interfaith dialogue is all about. Robert Putnam, political scientist at Harvard University, talked about conflict theory which states that distrust between the ethnic groups rises with diversity, but not within a group (i.e. when we start living in a multi-cultural society like America we tend to become hostile to those outside our own kind and closer to those in the group). In contrast, Putnam’s contact theory proposes that distrust will decline as members of different ethnic groups get to know and interact with each other. That’s what the aim of interfaith dialogue is. Thanks for sharing this journey with me!

Ms. Faruqi,
If Interfaith Dialogue is punishable by prison or death in Iran, Saudi Arabia, and other Islamic nations, why is it all right in Houston? Since these are Sunni and Shia nations, their interpretation of the Koran must be different from yours. Could you explain why your beliefs are so different from most Muslims?
….
“Saeed is not guilty of violating any Iranian law; instead, he is being held as a prisoner of conscience because he had exercised his fundamental human rights and converted from Islam to Christianity, … Please join me in calling for Saeed’s release, not just for my family, but also to spur action to protect human dignity, freedom of expression, and religious tolerance across the globe.”
Naghmeh Abedini

Starchamber, your observation is right on. In many Islamic countries today, laws are extremely prohibitive, especially as they deal with human rights, minorities and women. These are a result of severe misinterpretation of Islamic law. Extremist factions exist in every religion, not just Islam, and unfortunately those factions have political power in many countries across the world.

My beliefs of interfaith dialogue is not unique, it is something most Muslims believe in some form or the other. There are moderate Muslims everywhere, not just in the United States. For example I was born in Pakistan and lived there for the first 22 years of my life, and I saw Muslims working towards human rights and interfaith dialogue all the time. But when the laws are against you, you cannot do much. Further, poverty and illiteracy in many Muslim countries means that the average Muslim living there is not well-read about Islam, hence when the local cleric or government tells this that a harsh law is actually Islamic, he or she has no recourse but to believe that. These are issues we deal with as a Muslim community, and things are slowly changing, but it takes time and effort.

Ms. Faruqi,
The world needs more Muslims like you. You give peple something to consider other than what they see and hear on T.V. or read in the print media. Please continue your path but remember that even Benazir Bhutto was vulnerable to the Muslim radicals.
…..
“Democracy is necessary to peace and to undermining the forces of terrorism.”
Benazir Bhutto

Your response to Saadia – left me confused – you seemed to say the prophets were sinless like Jesus? pls explain the following quote from you – “About the nature of prophets. According to Islam, Jesus (who we consider a prophet of God) was indeed sinless, but so were all other prophets of God. So all messengers who came to their people with a message from their Lord, whether Adam, Abraham, Moses, Joseph, Jonah, Jesus and Prophet Muhammad, all were sinless. Since the prophets of God possess the highest level of piety and righteousness of their time, they retain their sinless nature during their time on earth and also receive special protection from God to keep them sinless and pure, role models for their followers.”

Ace, I thought my comment was quite elaborate. But I’ll try another way. According to Islam, every person is born sinless. While in this world they have free will to do good deeds or bad, and on the Day of Judgment they are answerable for their actions. Muslims don’t believe in the Original Sin, we don’t accept that we are born with the sin of Adam and Eve or will be held accountable for anything that we didn’t do ourselves. For us, a just God implies a Being who would not hold us accountable for something someone else did. Only for our own actions.

But because humans do have a propensity to do evil (just as we have an immense propensity to do good) God sends us guidance along the way through prophets who teach us about the Lord and show us how to lead better lives. While all persons are born sinless, those who are destined to be prophets of God retain their sinless nature as they grow older. So while the average human being would accumulate some sins during their lifetime, those who are prophets of God receive special help and protection from God because they have been sent with a mission and are role models for their people. One example that comes to mind is the story of Jesus who was devout and knowledgeable even as a young child so much so that adults are priests were amazed at it.

So Islam says that every nation in the world has received guidance in the form of prophets and messengers whenever this guidance was needed. Now imagine if God were to send a prophet to a nation and that person himself was in the habit of committing sins. How would he be justified in calling others towards God or encouraging them to lead good lives? So while Christians consider only Jesus sinless, we extend that same pure and righteous nature to all prophets. Hopefully you now understand the Islamic position, but let me know if there are follow up questions.

Saadia, again let me thank you for an articulate, well-spoken post and response. Let me speak to your response to “ace,” and in follow-up to my discourse below. There are many Christians who don’t believe in an “original sin” as you appear to understand it, so this stance would not particularly distinguish Islam. However, we can agree that all human beings have a propensity to sin and to do evil – and we all do. We can all agree that our works will be judged, and what is evil, wrong or merely unable to stand the test will be burned in fire … but as I understand it, in Islamic thought this is a final judgement, and in usual Christian thought the judgement of works, while critical, is nevertheless subordinate to God’s judgement of faith. Even using the criterion of works alone, none of us can appear before a Most Holy God and expect to be adjudged sinless; all of us are in need of God’s mercy and grace. Excepting only Jesus, you cannot point to a compelling text of Scripture that states any of the other prophets were sinless, through and through. Your assertion, “those who are destined to be prophets of God retain their sinless nature as they grow older …” is disconfirmed by the very text of the Qur’an itself (see my citations below), and thus not only represents human speculation, but in fact *incorrect* human speculation.

Now we turn to your rhetorical query, “Now imagine if God were to send a prophet to a nation and that person himself was in the habit of committing sins. How would he be justified in calling others towards God or encouraging them to lead good lives?” Such a prophet speaks the intended message of the Most Holy God, which cannot be diluted in its purpose or its effect by the nature of the messenger. It is not the prophet who needs to be justified; God works what He will, and with whom He will. For this reason, your query makes assumptions that cannot be shown by the Qur’an or by the Hebrew and Greek Scriptures to be necessary. Furthermore, if the life of the messenger – which *should* be exemplary but often is not – can somehow disable the very message of the Most High God, then we have many problems. The first problem is presuming that the work of Deity can be stopped by human sin … at least presumptuous if not blasphemous, depending on theological outlook. The second problem is that the rationale for interfaith dialogue is substantially weakened: if sinners cannot (in the name of the Most High God) witness and minister to other sinners, then essentially we have very little to say to each other in this discourse. The third problem – and a crucial one for your interpretation of Islam – is that Muhammad clearly sinned, attested to by Qur’an and hadith, as well as by his actions of aggressive war and his personal perpetuation (albeit gentling) of slavery. Without profound manipulation of the very idea of a role model, we cannot hold Muhammad up to the standard of righteousness that would compel us to follow his personal example. We see therefore that if God’s Prophets must be not only sinless, but the very best examples of human behavior in order to spread God’s message … then Muhammad fails the test in many clearly evident ways, and Islam falls with him.

Happily for Islamic theology, this is *not* a universal view in Islam. As I mentioned below, acknowledging the sins of Muhammad does not necessarily disconfirm Muhammad as a Prophet, if one accepts that the purposes of the Most High God can be accomplished regardless of the messenger. For this reason, I’d not merely question your assertion of “the Islamic position” as un-Christian; I’d challenge it as un-Islamic, mere human presumption. Even the wording of your assertion, “we extend that same pure and righteous nature to all prophets,” connotes merely human attribution of character that only the Most High God can divine. I’d suggest that you review the work of Islamic scholars who *do* recognize that even Muhammad sinned; it may help highlight some assumptions you’ve made that while *traditionally* Islamic, may not actually be in the revelation.

To conclude, I wonder if the persistence of this “sinlessness of all the prophets” tradition may not betray a deep theological unease at the prospects of judgement, both by your Islamic culture and ultimately by the Most Holy God. For if even the Prophets – save only Jesus – cannot stand sinless before God, what about you and me? Although, as you pointed out, God judges intent as well as action – we agree on that – nevertheless I’d argue that even at a human level (and much more so the judgements of Deity), good intentions don’t necessarily produce good results, and one is responsible for both at judgement. Good intentions do not necessarily excuse wrong actions. And as all of us *will* stand before a Most Holy God to be judged, can we rely on our own works, or even our own intentions … or must we look more deeply into God’s purposes?

Saadia, again let me thank you for an articulate, well-spoken post and response. Let me speak to your response to “ace,” and in follow-up to my discourse below. There are many Christians who don’t believe in an “original sin” as you appear to understand it, so this stance would not particularly distinguish Islam. However, we can agree that all human beings have a propensity to sin and to do evil – and we all do. We can all agree that our works will be judged, and what is evil, wrong or merely unable to stand the test will be burned in fire … but as I understand it, in Islamic thought this is a final judgement, and in usual Christian thought the judgement of works, while critical, is nevertheless subordinate to God’s judgement of faith. Even using the criterion of works alone, none of us can appear before a Most Holy God and expect to be adjudged sinless; all of us are in need of God’s mercy and grace. Excepting only Jesus, you cannot point to a compelling text of Scripture that states any of the other prophets were sinless, through and through. Your assertion, “those who are destined to be prophets of God retain their sinless nature as they grow older …” is disconfirmed by the very text of the Qur’an itself (see my citations below), and thus not only represents human speculation, but in fact *incorrect* human speculation.

Now we turn to your rhetorical query, “Now imagine if God were to send a prophet to a nation and that person himself was in the habit of committing sins. How would he be justified in calling others towards God or encouraging them to lead good lives?” Such a prophet speaks the intended message of the Most Holy God, which cannot be diluted in its purpose or its effect by the nature of the messenger. It is not the prophet who needs to be justified; God works what He will, and with whom He will. For this reason, your query makes assumptions that cannot be shown by the Qur’an or by the Hebrew and Greek Scriptures to be necessary. Furthermore, if the life of the messenger – which *should* be exemplary but often is not – can somehow disable the very message of the Most High God, then we have many problems. The first problem is presuming that the work of Deity can be stopped by human sin … at least presumptuous if not blasphemous, depending on theological outlook. The second problem is that the rationale for interfaith dialogue is substantially weakened: if sinners cannot (in the name of the Most High God) witness and minister to other sinners, then essentially we have very little to say to each other in this discourse. The third problem – and a crucial one for your interpretation of Islam – is that Muhammad clearly sinned, attested to by Qur’an and hadith, as well as by his actions of aggressive war and his personal perpetuation (albeit gentling) of slavery. Without profound manipulation of the very idea of a role model, we cannot hold Muhammad up to the standard of righteousness that would compel us to follow his personal example. We see therefore that if God’s Prophets must be not only sinless, but the very best examples of human behavior in order to spread God’s message … then Muhammad fails the test in many clearly evident ways, and Islam falls with him.

Happily for Islamic theology, this is *not* a universal view in Islam. As I mentioned below, acknowledging the sins of Muhammad does not necessarily disconfirm Muhammad as a Prophet, if one accepts that the purposes of the Most High God can be accomplished regardless of the messenger. For this reason, I’d not merely question your assertion of “the Islamic position” as un-Christian; I’d challenge it as un-Islamic, mere human presumption. Even the wording of your assertion, “we extend that same pure and righteous nature to all prophets,” connotes merely human attribution of character that only the Most High God can divine. I’d suggest that you review the work of Islamic scholars who *do* recognize that even Muhammad sinned; it may help highlight some assumptions you’ve made that while *traditionally* Islamic, may not actually be in the revelation.

To conclude, I wonder if the persistence of this “sinlessness of all the prophets” tradition may not betray a deep theological unease at the prospects of judgement, both by your Islamic culture and ultimately by the Most Holy God. For if even the Prophets – save only Jesus – cannot stand sinless before God, what about you and me? Although, as you pointed out, God judges intent as well as action – we agree on that – nevertheless I’d argue that even at a human level (and much more so the judgements of Deity), good intentions don’t necessarily produce good results, and one is responsible for both at judgement. Good intentions do not necessarily excuse wrong actions. And as all of us *will* stand before a Most Holy God to be judged, can we rely on our own works, or even our own intentions … or must we look more deeply into God’s purposes?

To Saadia, thank you for an interesting post. You quoted Qur’an 3:64, ” … then say: Bear witness that we are they who have surrendered (unto Him).” Vallie cites an alternative translation, ” … Bear witness that we (at least) are Muslims (bowing to Allah’s Will).”

Are there any who call themselves “Muslim” who are truly surrendered (bowing) to the will of God (Allah)? Other than Jesus (Isa), whom the Gospels, the Apostles, and the author of the Qur’an acknowledge to be pure and sinless?

I think you will agree with me that every religious book has varying translations, which is one reason why differences arise. It is sad but really cannot be avoided due to the nature of the beast i.e. translations methodologies. Arabic specially is a very complex language, with words having several related meanings. When the Holy Quran is translated we not only look at those complexities but also context, e.g. if a word is used in several places in one meaning, then we do not typically use a different meaning for it in another place. Makes sense?

About the nature of prophets. According to Islam, Jesus (who we consider a prophet of God) was indeed sinless, but so were all other prophets of God. So all messengers who came to their people with a message from their Lord, whether Adam, Abraham, Moses, Joseph, Jonah, Jesus and Prophet Muhammad, all were sinless. Since the prophets of God possess the highest level of piety and righteousness of their time, they retain their sinless nature during their time on earth and also receive special protection from God to keep them sinless and pure, role models for their followers.

This leads to another important issue you mentioned in your comment, that of submitting to the will of God. In fact Islam teaches that every human born on this earth is born completely free of sin. Once you enter the world you have the free will to commit sin if you chose, or do good deeds if you wish. Each one of us have the potential of remaining sinless or at least trying to be. On the day of judgment we are therefore held accountable for our deeds in this world… not how much we achieved alone, but more importantly how much we TRIED to follow the will of God. This is called being submissive. You don’t have to be sinless to completely surrender to God. The word Muslim itself means “one who is submissive” or “one who surrenders”. So true Muslims are those who do this… each in their own way and according to their own capacities. According to Islamic teachings the intentions of your actions are much more important than your their ultimate result.

Thanks, Saadia, for your response. I appreciate your taking the time to post this, even though I have problems with the answers you gave. First, let’s consider your assertion, “all messengers who came to their people with a message from their Lord, whether Adam, Abraham, Moses, Joseph, Jonah, Jesus and Prophet Muhammad, all were sinless.” This is disproven from the texts themselves: Adam believed the serpent (Satan) and disobeyed God, which is sin (Torah and Quran 7:19-27). Moses (Musa) killed an Egyptian in anger (Torah and Qur’an); he sinned and repented … but he did sin. According to Torah, Moses sinned in anger with critical words for his people and by striking a stone without permission from God. According to a hadith, Moses claimed to be most knowledgeable among men; he sinned. God admonished Moses for not acknowledging the Deity’s superiority, and arranged a meeting with Khidr, a man allegedly more knowledgeable than Moses. Jonah (Yunus) disobeyed God’s instructions to go to Nineveh; indeed, he fled in the other direction. Jonah sinned and had to repent (Tanakh, Book of Jonah; Qur’an 37:139-148).

Finally, Muhammad himself at times feared man more than God (Qur’an 33:37); he was commanded to ask forgiveness for his sin [Qur'an 47:19; again Muhammad's sin is mentioned in 48:2]. Sahih al-Bukhari also states that Muhammad beseeched Allah for forgiveness of his sins, in the past and in the future, and for sins done in secret as well as in public. Personally, I view Muhammad’s failings as documented in Qur’an and hadith as quite understandable, and if that were all there was to it, he would be seen as a great prophet in any age. However, the historical Muhammad *also* used violence; he made aggressive war. Muhammad introduced a “gentler” form of slavery, but he condoned it, personally owned slaves, and did not act to abolish the institution of slavery. According to your views of free will to do good as he wished, why did Muhammad not act more decisively against slavery, or [at least] repent of making war when less harmful means were available? Why did Muhammad’s close followers, including at least one of his wives (Aisha) also engage in battle?

Given these profound textual arguments against your assertion of sinlessness in “all” the Prophets, I’d find it difficult to believe that this assertion is anything but interpretive conjecture. As I understand it, there is nothing in the texts, except those in the Gospels, Apostles and Qur’an about Jesus’ sinlessness, that positively affirm sinlessness in the other Prophets. It may also point out profound differences between Judeo-Christian views and Islamic views as to the nature and means of divine revelation. Most cogent to the point, God can and does speak through prophets who are also sinners (I’ll concede for argument that perhaps they are “better” sinners in human terms, but nowhere near the standards of a Most Holy God). Their faults do not and cannot hinder the messages of Deity.

To finish, I’ll turn to your concept of Prophet as role model, and ask: is not Jesus the most Godly role model of all? He is positively affirmed by Gospels, Apostles and Qur’an as without sin, and my understanding is that Jesus’ sinlessness is different in kind as well as in degree from any other. Jesus claimed that his relationship to God was so close that he *only* did what God asked him to do; indeed, that his very life was witness to God, and that he was *fully* submitted to God. And Jesus did not seek to establish a political kingdom – many times this was asked and he denied it; he did not wage aggressive war, or indeed physical war of any type; he did not own slaves, neither did his disciples. In one instance, a disciple of Jesus (Peter) took up a sword and attacked one of those who came to arrest Jesus; Jesus rebuked Peter and healed the wounded man. While Jesus did not end violence, nor forbid self-defense, he most certainly did not practice aggressive violence. Muhammad may have been tolerant or magnanimous toward those he conquered, but Jesus loved and acted kindly toward even his enemies.

Carpenter, thanks for the valid question. Judaism, Christianity and Islam share a lot of history, and the narratives of the prophets are one of those historical pieces. But our stories are sometimes different. For example the Bible talks about Abraham sacrificing his son Isaac in obedience to God, whereas the Quran says that his son Ishmael was the one who was sacrificed (or almost). Another example is that of Jesus, whose story of birth and life is the same in the Bible and the Quran, but the latter calls Jesus only a prophet of God albeit a very beloved one. So sometimes the variations of these narratives can have deep theological impact. Jonah too is mentioned in the Quran, but Muslims believe that he was not disobedient to God at all. He left his people for a time, and when swallowed by the fish it was his faithfulness to God which allowed him to be saved. The Quran is very emphatic about the fact that those who are commissioned by God as messengers or prophets receive special help from him in the completion of their mission. So you see, same individuals but slightly different stories can have a world of consequence on how one sees God and others.

The following is taken from a Muslim website and translates the Quran: “… The lot was drawn and the name of Yunus A (Jonah) was picked up. Crew of the ship knew him to be an honorable man among them; they did not wish to throw him into the angry sea. They decided to draw a second lot. Again the name of Yunus A (Jonah) was drawn. They gave him a final chance and drew a third lot. Unfortunately for Yunus A (Jonah), his name came up again.

Yunus A (Jonah) realized that Allah (God) was doing it to him, because he had abandoned his mission without His consent…”

At least use the right numbers for your quotes. And you might want to avoid interchanging ‘God’ and ‘Allah’ when you quote the Qur’an. True Believers find it offensive.

Qur’an 3:65 says, “Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding?”

Qur’an 3:64 says, “Say: “O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah.” If then they turn back, say ye: “Bear witness that we (at least) are Muslims (bowing to Allah’s Will).”

Interfaith per Qur’an 5:80, “Thou seest many of them turning in friendship to the Unbelievers. Evil indeed are (the works) which their souls have sent forward before them (with the result), that Allah’s wrath is on them, and in torment will they abide.”

Vallie,
Thank you for your comments. In reality, the numbering of the Quran is not a decisive theological matter. Many denominations count Bismillah ArRehaman ArRaheem as verse number 1. In those Qurans the verse numbers are 1 higher.

Secondly, I have never heard any rule about not changing Allah to God. It is my practice that when writing in English I use God instead of Allah, because they mean exactly the same thing. Allah is God translated into English, which is why Jews and Christians living in the Middle East say Allah as well. I have not met any Muslims personally who don’t say God when talking in English, just like they use other terms when talking in other languages. So since I’m Pakistani I use “khuda” instead of Allah or God when talking in my native language. There is no offense meant and I’m sure none is taken by God.

Thirdly, I find it weird when someone tries to pass themselves off as a “true believer” while implying that I’m not. The Holy Quran (note I do use the term Holy because it is a form of respect) clarifies who are true believers and also gives God alone the right to decide who passes the test.

As I said, your comments were interesting. However, I would love it if you would comment on the article and your thoughts on interfaith dialogue. Thanks again!

First, the basmallah may be at the first of each sura, but it is usually not numbered in suras except for the first. None of my Qur’ans show it numbered so, nor those I reference online. Besides, trying to make me look stupid does not help your argument.

Second, since you seem to be a thoughtful and caring person, surely no offence is taken by God. However, pious Muslims do in fact take offence when Christians use Allah for God.

Assuming you are a studied Muslim, you know how the story goes. Allah has no son, therefore, the Allah of Islam is not the same god as God, the Father, the Son. I’m not setting it up for debate, just throwing it out there as common understanding. Unlike you, some people take their religion seriously.

Thirdly, and let me state plainly, according to the Qur’an you are not a True Believer. You are a cultural Muslim, a Muslim in name only Muslim, like all the other Muslims on Houston Belief.

With Christians, to be “Christ like” requires one to emulate Christ, to follow his words and deeds, to try and live with compassion, empathy, and forgiveness like Christ lived. I submit to you that no one can emulate Christ because no one can live up to such perfection. As Muslims, you are required to follow Muhammad’s example. Muhammad raped and plundered, enslaved and murdered. Any person can achieve Muhammad’s example with base behavior. Remember, Muhammad is the perfect man, Al-Insan al-Kamil, and all good Muslims should use his example as a model for life. Since you are involved with interfaith dialogue and friends with unbelievers, it is obvious you do not believe. If you do not believe Muhammad’s example to be ideal and you do not follow the Qur’an to the best of your ability, you are a bad Muslim, although you may in fact be a good person. Regardless, you are correct, God alone decides.

Lastly, you want my thoughts on your article and interfaith dialogue.

Your article is, using my best slang, tripe. Let me try to explain by showing you what I think of interfaith dialogue. No one ever heard of interfaith dialogue before Islam arrived on the scene. No one ever needed it. Today it is used by “moderate” Muslims to put forth the idea that Islam is like all other religions, that it respects and loves all, that is inclusive in the modern sense. Nothing could be further from the truth. While you press forward with peace and love, Muslims in Egypt embark on genocide of the Christian population. Muslims in Sweden rape and burn the locals into submission. Muslims burn churches to the ground in Nigeria. Jihad rages in Sudan, Iraq, Syria, Yemen, Somalia,…everywhere Islam rubs up against civilization there is death and destruction. You then, stand before low knowledge civilized people and proclaim Islam’s interfaith purity, “We are just like you. Nothing to be afraid of.” You take advantage of them. You are a deceiver of the highest order. Some, like Marty, will break bread with you and forsake their flock. It sickens me.

If you really want to redeem your efforts in interfaith communications, try convincing the True Believers your Islam is the right and true Islam.

“Fortunately I’ve never conformed to anything in my life, and I’m not about to start now.”
Saadia Faruqi
….
These are not the words of a truly religious Muslim woman.
Muslim women, first conform to the wishes of their, and then their husband. In countries that apply Sharia law, a non-conforming woman would be stoned to death.
Only in the U.S. do women have the opportunity to play at such a dangerous religion.

Starchamber, I think you will agree that for anyone who truly aims to be “devout”, conforming to the wishes of God is the only essential thing. Islam, like all other religions, requires believers whether male or female, to try to follow God’s commandments and seek His pleasure. Apart from that, there are no scriptural injunctions to Muslim women forcing them to obey or conform to their husbands’ wishes. We have several examples from early Islam when women closest to the Prophet Muhammad were nonconformists. Khadija, his first wife, was a rich CEO who did pretty much as she pleased. Aisha, another wife (whom he married after Khadija died), was a jurist, scholar, trainer, even led men into battle. Other female companions fought battles alongside men, while in later centuries they built universities and libraries. If you review the political events of Muslim countries for the last 100 years, several have elected female heads of states at one time or another, while here in the U.S. a female president is still just wishful thinking.

The fact is that many Muslim women made a name for themselves in all parts of the world because they received amazing liberty from their religion to do so. As long as a Muslim woman is obeying God, she has been given permission in Islam to stand up to her husband if he stops her. In my case, working for interfaith tolerance is my way of obeying God because it is encouraged by Islam, so it has a higher priority than my husband’s wishes. Thankfully he is fully supportive but that’ besides the point! I suggest that you read some books on Islamic theology and history, and you will see how empowering true Islamic teachings are regarding women.

Unfortunately Sharia has become distorted in Muslim nations, as you so rightly point out, and women are often oppressed and subjugated. But that’s got nothing to do with Islam, since cultural traditions and illiterate minds often make up the rules. However, even in those countries, within devout households where husbands truly wish to please God, they give their wives an immense amount of freedom. You are right that laws are made by men, and are often unfair towards women and minorities… this is true of all nations in some form or the other. I pray that through interfaith cooperation we can change some of these practices and go back to worshipping as God intended. Amen.

Ms, Faruqi,
You are articulate, intelligent, and well educated. You have a excellent grasp on history and your religion. You would make an excellent teacher in the schools that the Taliban provide for little girls.
The Muslim Brotherhood has just recently addressed the subject of freedom for women as you know.* Even the Saudi King has considered women drivers. Islam is on the rise and women will do their part as it is dictated by their male family members.
You should practice your religion, with pride, but only in the U.S.. Even Europe is dangerous for non-conforming women.
….
* http://www.nytimes.com/2013/03/15/world/middleeast/muslim-brotherhoods-words-on-women-stir-liberal-fears.html?_r=0

Thanks for posting this guest post from Saadia. I have never had the opportunity to meet her or listen to her at an interfaith meeting. The annual interfaith dinners were one place where one really got to meet with a variety of beliefs, it was good and enlightening to listen to the views of others.
However I enjoy the interfaith dialogue between the Abrahamic religions more as there are more common topics that we can discuss with each other. Having recently visited Jerusalem, I ran into followers of all the three Abrahamic religions; Judaism, Christianity and Islam. The sacred grounds of Jerusalem and the surroundings hold centuries worth of religious history. Thousands of messengers walked the hallowed grounds and everywhere you turned you could just see a miracle of a prophet unfold.
In the Al-Aqsa mosque for example, I saw the place where Zakaria prayed and where later Mary (mother of Jesus)was sent by her mother to live under his supervision. This was the place where she recieved food everyday from the Almighty Creator. It was just a hair-raising experience, I got goose bumps just standing there and envisioning it.
At the church of the Holy Sepulcher I saw the whole story of Jesus unfold and met a Muslim caretaker of the keys to the church. The keys were given to Umar, the second Caliph in the 7th century by the preists of this church, they were still with the family of those entrusted by Umar.
I think interfaith dialogues amongst the Abrahamic religions are fruitful and make everyone understand the common beliefs we all have and leads to peaceful co-existence.
Regards

Thank you Ansar for your wonderful comments about interfaith dialogue. If you are interested in participating in more events in the Houston area, you should visit my website http://www.interfaithhouston.blogpot.com for upcoming events and other important information. I look forward to meeting you some day!

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